LIBRARY OF CONGRESS/ 





UNITED STATES OF AMERICA. 



SS5«S«5Set 



) 




#J CUJU <^t^t^U^c^U 



What? How? Why? 
Whither? 



OUTLINE OF A SERIES OF LECTURES DELIVERED DURING THE 
ENCAMPMENT OF THE MISSOURI SUNDAY-SCHOOL ASSEM- 
BLY OF THE CUMBERLAND PRESBYTERIAN CHURCH, 



PERTLE SPRINGS, MISSOURI, AUGUST, 1890. 



By J. I. D. HINDS, Ph.D., 

Of the School of Science of Cumberland University, Lebanon, Tennessee. 



NASHVILLE, TENN. : 

Cumberland Presbyterian Publishing House, 

1890. 



■BD+i 



PREFACE. 

These notes are printed for the conven- 
ience of my hearers and for future refer- 
ence and study. The object of a lecturer 
should not be simply to impart information 
and give entertainment. He accomplishes 
most who furnishes food for thought, stim- 
ulates to activity, and gives guide lines for 
future study. 

I design at no distant day to develop 
more fully the scheme of thought here sug- 
gested. In the meanwhile, this outline is 
presented with the hope that it may prove 
useful to those into whose hands it may fall. 

J. I. D. Hinds. 

Lebanon, Tennessee, July 16, 1890. 



INTRODUCTORY. 



WHAT? HOW? WHY? WHITHER? 

Among the many questions that arise in 
the human mind when it contemplates any 
object of knowledge, there are four which 
are of prime importance. To answer these 
questions is one of the chief burdens of all 
systematic thought. They are comprehen- 
sively embraced in the four short words, 
What? How? Why? Whither? 

WHAT? As an answer to the first of 
these questions we have the established 
facts of human knowledge. It includes all 
that is known of the present and past con- 
dition of the universe, physical, mental, 
moral, and sesthetical. It may be called 
statical science. It is nature at rest. It is 



6 WHAT? HOW? WHY? WHITHER? 

knowledge obtained by experience, obser- 
vation, and experiment. 

To this branch of investigation belong 
the established facts of astronomy, geol- 
ogy, physics, chemistry, biology, psychol- 
ogy, sociology, history, pure mathematics, 
etc. 

The three great facts are Matter, Spirit, 
God. The connecting link between matter 
and spirit is Vitality ; that between spirit 
and God is Will. Of the real nature of 
these facts, however, we know nothing. 
The questions, " What is matter? " " What 
is spirit?" "What is God?" can not now be 
answered. 

HOW? In answer to this question we 
find the proximate cause of phenomena. 
This is dynamical science, or nature in- 
action. It is method, process, evolution, 
development. It treats of antecedent and 






What? How? why? whither? 7 

sequent. It is causation in the narrow sense 
— that is, it concerns the investigations of 
secondary causes. It is law and order. It 
appeals to the reason, and is the basis of all 
true science and systematic knowledge. It 
gives us the great generalizations and induce 
tions of science. It furnishes, however, no 
explanation of ultimate cause. The misap*- 
prehension has largely prevailed that in 
general laws we have the final and full 
explanation of phenomena. This is a mis- 
take. When we have found in the law of 
gravitation an explanation of the move- 
ments of planets we have but removed the 
difficulty one step farther away, and the 
mind arises from its temporary satisfaction 
to inquire the cause of gravitation. 

To this branch of study belong theoret- 
ical astronomy, the nebular hypothesis, dy- 
namics, dynamical geology, the laws of 
physical and chemical action, ontogeny, 



8 WHAT? HOW? WHY? WHITHER? 

phylogeny, evolution, philosophy of his- 
tory, logic, politics, etc. 

The movements of the universe are car- 
ried on through the operation of forces, 
which are either material, vital, spiritual, 
or divine. Of the real nature of these 
forces and the exact method of their oper- 
ation we have no adequate knowledge. 

WHY? The answer to this question be- 
longs to philosophy rather than to science. 
It involves ultimate causation, the causa 
causarum. All the causation of science is 
secondary. Law only shows method or 
process. We know nothing of the real 
nature and cause of gravitation, evolution, 
or ratiocination. In the physical world 
there is no real spontaneity. For ultimate 
cause we must look elsewhere. The only 
place where it seems likely now to be found 
is in the free will. The will, however, un- 
less it be purely capricious, must have a 



WHAT? HOW? WHY? WHITHER? 9 

motive behind it. We can do no better, 
then, than to follow Aristotle, and divide 
ultimate cause as follows: 

1. Efficient cause. — Whence? 

(a) Primary. First cause. — Will. 

(£) Secondary. Interaction. Popular 
causes forming a chain which reaches back 
to primary cause. — How? 

2. Final cause. Motive, end in view, de- 
sign. — Wherefore? 

Here belong the final problems of phil- 
osophy. This is the study of the soul of 
man as a free source of power and design, 
and of God as the ultimate source of all 
power in the universe, and the great de- 
signer of all things that are and become. 

In this study we seek for the origin of 
matter, vitality, and spirit, and try to dis- 
cover the end or purpose for which each 
exists. Nature furnishes no clew to its own 
origin. Science fails to find the essence of 



io What? How? Why? whither? 

things, philosophy seeks in vain for the ulti- 
mate principle, yet the uncultured human 
soul solves the problem by an intuitive 
sense of its own nature. That a supreme 
spirit exists is a natural inference from our 
own spiritual existence, and atheism is ab- 
horrent to the very nature of man. The 
idea of God has been common to all ages 
and all nations, not acquired by a course of 
philosophical reasoning, but coming as a 
sort of inspiration. 

It is a remarkable fact that the God of 
the Hebrews, a people versed neither in 
science nor philosophy, proves to-day to be 
the same God which answers to the most 
rigid requirements of science and philoso- 
phy, and which alone gives explanation and 
meaning to the universe. This is a fact 
which the atheist and agnostic must explain 
before they can rationally maintain their 
ground. 



WHAT? HOW? WHY? WHITHER f n 

Man is a microcosm, nature the macro- 
cosm. As man has a soul which is the 
true essence of his being, so nature has a 
soul which is God. Separate man's soul 
from his body and the latter passes back to 
inanimate nature, whence it came. Sepa- 
rate nature from God and it could no longer 
exist. 

WHITHER? This is the question of chief 
interest to man. It involves the fate of the 
physical universe, and the immortality and 
future state of the human soul. If there is 
no future for man his existence is a failure, 
and it were wise for him to "shuffle off this 
mortal coil" as soon as he has gathered the 
sweetness out of life. Unlikely infants 
should be killed, and the old and feeble should 
be strangled. If the soul dies with the body, 
there is no duty, no right and wrong, no 
good and evil, no virtue, no basis for ethics, 
no accountability; there is no significance 



12 WHAT? HOW? WHY? WHITHER? 

in mind, no virtue in morality; self-denial is 
want of sense, and charity is foolishness. 

For the solution of these questions we 
require the combined help of science, phil- 
osophy, and revelation. Science alone gives 
us materialism; philosophy alone, idealism. 
If we confine ourselves to science and philos- 
ophy, we have agnosticism. With the three 
combined, we obtain that realism which sat- 
isfies the human soul and gives meaning and 
significance to all that exists. Existence 
would be futile without activity, activity 
becomes rational only in mind, mind is sig- 
nificant only as the organ of a spiritual 
being, and spirit finds no explanation ex- 
cept in God. I predict that as science ad- 
vances to the limits of its power, and phil- 
osophy continues to seek ultimate princi- 
ples, theism will the more strongly retain 
its hold as the only rational and ultimate 
explanation of the universe. 



14 WHAT? HOW? WHY? WHITHER 



Lecture Notes. 



The Scientific Method. 

i. Basis.— Sense perception. 

2. Means. — (a) Observation. (£) Exper- 
iment. 

3. Method. — (a) Generalization. (£) In- 
duction. (<:) Deduction. 

4. Tests. — Experiment. 

5. Results. — (a) Facts. What? (b) Laws. 
How? 

Example. — Observation : Many bodies 
fall toward each other. 

Generalization : All bodies fall toward 
each other. 

Induction : Universal gravitation. 

References. — Bain's Logic, Jevon's Logic, 
Davis' Theory of Thought, Collins' Epit- 
ome of Spencer's Philosophy, Whewell's 
History of the Inductive Sciences. 



1 6 WHAT? HOW? WHY? WHITHER? 



Remark. — God is not a subject of scien- 
tific study. See Stuckenberg's "Introduc- 
tion to the Study of Philosophy," page 72. 
"The only atheistic influences which science 
can exert spring from the habit induced by 
the constant study of subjects in which God 
is not considered, and in the use of meth- 
ods which can never lead to him — a habit 
which may deaden the religious sensibili- 
ties." "Neither in its aims, nor in its meth- 
ods, nor in its results, is pure science con- 
cerned with the existence or non-existence 
of God." 



IS- WHAT f HOW? WHY? WHITHER? 

The Philosophic Method. 

i. Basis. — Reason. 

2. Means. — (a) Rational systems. (£) 
Hypothesis. 

3. Method. — (a) Induction. (J?) Deduc- 
tion. 

4. Test. — Rational consistency. 

5. Results. — Fundamental principles. 
Ultimate How and Why. 

Example. — Rational system: (a) Matter. 
(d) Spirit, (c) God. 

Fundamental principle : Theory of being. 

Philosophy is (#) empirical, reasoning 
based upon observation and experiment; 
(&) rational, philosophy proper. 

References. — Stuckenberg's Introduction 
to Philosoph) 7 , Prolegomena of Wallace to 
Hegel's Logic, Lotze's Metaphysics ; also 
the works referred to under " Scientific 
Method." 



20 WHAT? HO W? WHY? WHITHER? 



Outline of Philosophy. 

i. Pure. — Ontology. The What. (a) 
Matter, (b) Spirit, (c) God. 

2. Applied. — The What and How. (a) 
With matter, Cosmology, (b) With spirit, 
Psychology, (c) With God, Theology. 

3. Practical. — How. (a) With matter, 
Sciences, (b) With spirit, Logic, ethics, 
aesthetics, etc. (c) With God, 1. Relating 
to man, Religion. 2. Relating to God, His 
activity in the universe. 

4. Rational. — Why ? Whence ? Where- 
fore ? Causation and design. 

5. Prophetic. — Whither? Destiny of man 
and of the universe. 

References. — Lotze's Logic, Lotze's Met- 
aphysics, Fiske's Cosmic Philosophy, Stuck- 
enberg's Introduction. 



22 WHAT? HOW? WHY? WHITHER f 

What ? 

Chief facts: i. Matter. 2. Spirit. 3. God. 

Source of knowledge : (a) Sense percep- 
tion ; (£) Internal sense. (Reflection of 
Locke.) 

Method : Chiefly scientific. 



In the course of this argument, I assume 
the existence of the three chief facts, Mat- 
ter, Spirit, and God. To enter upon a full 
discussion of these would lead me too far 
away from my present purpose. On the 
argument for God, I refer to the many ex- 
cellent works on theism which have recently 
been published. The question of the exist- 
ence of matter and spirit is fully discussed 
in all works on philosophy. It is sufficient 
here to say that we have the same sort of 
evidence for the one as for the other. Ob- 
ject and subject are both equally real. Self 
is as much an object of knowledge as is the 



WHAT? HOW? WHY? WHITHER? 23 

material world. Both are percepts, the one 
through sense, the other through self-con- 
sciousness. Indeed, our knowledge of self 
is the more direct and real, because it is 
only through self that we can get knowl- 
edge of the external world. The one is as 
inexplicable as the other. The idealist and 
the materialist have equally good grounds 
for their beliefs. They are both equally 
inconsistent, for each denies the ground of 
the other on the plea of its incomprehensi- 
bility. The realism which recognizes both 
material and spiritual being is the one which 
best satisfies the reason. 

A very satisfactory and conclusive argu- 
ment for the existence of the human spirit 
or soul may be arranged somewhat as fol- 
lows : 

1. It can not be shown how a simple ag- 
gregate of material particles or organs can 
make a self-conscious being. 



24 WHAT? HOWt WHYf WHITHER t 

2. The self can not be located at any def- 
inite point in the body. 

3. We are conscious of an existence 
which is not identical with the body. 

4. We have a spiritual sense which not 
only recognizes our own spiritual existence, 
but also the existence of other spirits. 

5. We retain a continued self-conscious 
existence, in spite of bodily mutilations and 
changes. 

6. It is an intuition of the internal sense. 

7. The common consent of mankind. 

8. The ideas of duty and right, the feeling 
of accountability, and the religious sense 
have no significance if there is no soul. 

Reference. — The subject of ontology in 
any work on philosophy. 



26 WHAT? HOWf WHY? WHITHER? 

A. Physics. 

i. Matter with its properties, (cr) Divis* 
ions: i, Mass; 2. Molecule; 3* Atom. 
(J?) States: 1. Solid; 2. Liquid; 3. Gase- 
ous; 4. Etherial. (c) Attractions and re- 
pulsions: 1. Molar — Gravitation; 2> Mole- 
cular — Cohesion, adhesion, capilarity, etc. ; 
3. Atomic — Chemism. (d) Dimensions t 
Space. Matter can only exist in tri-dimen- 
sional space. Spirit has no spacial dimen- 
sions, (e) Inertia. While this may be re- 
garded as one of the ordinary properties of 
matter, it is of so much importance in its 
relation to force and motion that it merits 
separate treatment. 

2. Motion, (a) Molar — Movements of 
the heavenly and terrestrial bodies. Mass 
motion in general, (b) Molecular— Light, 
heat, electricity, magnetism, sound, nerve 
current, (c) Atomic— Supposed to exist. 



WHAT? HOW? WHY? WHITHER? 27 

(d) Time — Motion involves the lapse of 
time and measures it. 

3. Material force; due to inertia and mo- 
tion, (a) Molar — Mechanical force. (£) 
Molecular — Light, heat, etc. (c) Atomic 
- — Chemical action. 

References.- — Any of the larger works on 
physics and chemistry, Tait's Recent Ad- 
vances in Physical Science, Meyer's Mod- 
ern Theories of Chemistry. 



28 WHAT? HOW? WHY? WHITHER f 



B. Biology. 

i. Vitality — -Common to plants and ani- 
mals, (a) Resident in protoplasm. (£) 
Transmitted to offspring, (c) Never orig- 
inating de novo. 

2. Sensation — -Common to plants and an- 
imals; possibly an essential part of vitality, 
but attaining such development in the higher 
animals as. to merit separate treatment. 

3. Motion — Due to co-ordinate action of 
distinct protoplasmic masses, (a) Involun- 
tary motion, (h) Voluntary motion, (c) 
Consciousness. 1. Resident in the nervous 
tissues ; 2. Peculiar to the animal world. 

References. — Text-books on biology, zo- 
ology, and botany. 



30 WHAT? HO IV f WHY? WHITHER f 

C, Psychology. — Spirit, soul. 

i. Mental triad. — (a) Intellect, (b) Emo- 
tions, (c) Will. 

2. Spiritual sense. — -(<?) Self-conscious- 
ness ; characteristic and diagnostic of man. 

(b) Spiritual discernment of other spirits. 

(c) Spiritual discernment of God. 

3. Sense of harmony or fitness. — (a) 
The beautiful-— Harmony in the physical 
world. Sensual and emotional. ^Esthet- 
ics : 1. Appealing to the eye — Art. 2. 
Appealing to the ear— Music. 3. Appealing 
to the lower senses- — Sensual gratification. 
(b) The true — that which is in accord with 
experience and reason. Intellectual, (c) 
The good or right — moral and volitional; 
involves the sense of accountability. Con- 
science. 

4. Religious sense. — Recognition of supe^ 
rior spirits. Worship. 



What? How? Why? Whither? 3 i 

References. — Works on psychology, art, 
music, ethics, and religion, Romanes 7 Men- 
tal Evolution in Man, Cousin's True, Beau- 
tiful, and Good, Mueller's Natural Religion, 



32 What? How? Why? Whither? 

D. Theology. — God. The idea of God. 

i.. Satisfies the reason. 

2. Responds to the spiritual sense. 

3. Responds to the religious sense. 

4. Accounts for the phenomena of matter 
and spirit, which are otherwise unexplained 

References. — Works on theism, particu- 
larly Diman's Theistic Argument. 

E. Unexplained What. 

1. Nature of matter, force, and motion. 

2. Space and time. 

3. Inertia. 

4. Nature of life, sense perception, and 
consciousness. 

5. Nature of mind with self-conscious- 
ness. 

6. Nature of the soul. 

7. Nature of God. 

References. — Du Bois Raymond's Seven 
Riddles of the World. 



34 WHAT? HOW? WHY? WHITHER f 



How ? 

Method : Scientific and philosophical. 
Reasoning founded on empirical facts. Em- 
pirical philosophy. 

A. Principle. — Continuity within each 
sphere. 

i. Material. — Matter can not act at a dis- 
tance without a medium. 

2. Vital. — Life from life, and not from 
matter. 

3. Spiritual. — Spirit from spirit, and not 
from matter nor from life. 

4. God. — Single, independent, and self- 
existent. 

B. Method or Process. — Motion or change 
within each sphere, as the result of acting 
and interacting forces. 

1. Material. — Operations and develop- 



WHATf HOW? WHY? WHITHER? 35 

ment of the physical universe ; astronomy, 
geology, physics, chemistry, etc. 

2. Vital. — Operations and development of 
life ; biology, evolution. 

3. Spiritual. — Operations and development 
of the soul; psychology and education. 

4. Operations of the divine Spirit (a) 
Creation ; (b) Sustentation ; (c) Revelation. 

C. Agency — Force or energy. 

1. Material force, molar, molecular, and 
atomic, (a) Result of motion, mechanics, 
dynamics ; (b) Result of attraction and 
repulsion, molecular dynamics; (c) Result 
of vital force, physiology ; (d) Result of 
will, psychology. 

2. Vital force. — Producing mechanical and 
chemical action, and causing the develop- 
ment, growth, and reproduction of individ- 
ual organisms (ontogeny), and of species, 
genera, etc. (phylogeny). 



36 WHATf HO>Wf WHYf WHITHER t 

3. Spiritual.— Will as a source of force. 
(a) Human will: 1. Acting on matter — - 
man's physical relation to the world. 2. Act- 
ing on spirit — moral influence, mesmerism, 
hypnotism, etc. (b) Divine w T ill : 1. Acting 
on matter — God imminent in creation. 2, 
Acting on spirit— inspiration, revelation, etc., 

Vital force is the bridge between matter 
and spirit, will the bridge between spirit, 
(man) and God. There is then a continuity 
from matter to God. 

References. — -Text-books on physics, bi- 
ology, psychology, evolution, physiology, 
and theology. See list at end of book. 



38 WHATf HOWf WHY? WHITHER f 



Unexplained How. 

i. How matter acts upon matter, (a) 
Nature of attraction and repulsion, (b) 
How motion produces force and force 
motion, (c) How inertia acts. 

2. Nature of vital processes. 

3. Evolution. 

4. How mind acts on matter and matter 
on mind. 

5. Mental processes. 

6. Freedom of the will. 

7. How spirit acts upon spirit, human and 
divine. 



40 WHAT? HOW? WHY? WHITHER 



Why? 

Method : Philosophical 

Why ? i. Whence ? — Doctrine of origins 
— ultimate and first cause. 

2. Wherefore ? — Design, object, or end in 
view — final cause. 

Ultimate problems : 

i. Origin of matter with all its properties, 
incidents, and energies. 

2. Origin of life with sensation, volition, 
and consciousness 

3. Origin of the human soul with self- 
consciousness, intellect, emotions, free will, 
spiritual sense, and religious sense 

4. Origin of God. 

Solutions. 
A. Matter. 

1. Eternal.-^Objection : All nature is in 
a state of progress, and must have had a 



WHAT? HOW? WHY? WHITHER? 41 

beginning. The theory of successive evo- 
lutions and dissolutions but removes the dif- 
ficulty farther away. 

2. Created — Finite spirit controls matter, 
and why should not infinite spirit create it? 
This is imaginable in the light of the theory 
that atoms are but centers of force. The 
objection that creation is incomprehensible 
no longer holds when we reflect that many 
other facts with which we are familiar 
are equally so, such as the action of vital 
force, the action of mind on matter, etc. 

References. — Buechner's Force and Mat- 
ter, Haeckel's History of Creation. 



42 WHAT? HOW? WHY? WHITHER? 

B. Life. 

i. Developed. — Pro: Analogy ; develop- 
ment going on now; evolution. 

Con: (a) No fact of origin of life from 
matter de novo known to science, {ti) Con- 
trary to the principle of continuity within 
each sphere. 

Granted, still we have not the ultimate 
but only the proximate cause of life. The 
ultimate cause is then found in the origin 
of matter. 

References. — Tyndall's Floating Matters, 
Bastian's Origin of Life, Spencer's Philos- 
ophy, Darwin's Origin of Species, Mivart's 
Origin of Species. 

2. Created in the beginning and subse- 
quently developed. 

Difficulty : The fact of development is 
not established in all cases, and particularly 
so in the case of man. 



WHAT? HOW? WHY? WHITHER? 43 

References. — Mivart's Origin of Species, 
Wallace's Natural Selection, Wallace's Dar- 
winism. 

3. Created continuously. A supernatural 
force causing and directing development. 

References. — Adams' Continuous Crea- 
tion, Guyot's Creation, Dawson's Origin of 
the World. . 



44 WHAT? HOW? WHY? WHITHER? 

C. Origin of the Soul. 

i. Developed — a mere phenomenon of 
matter. 

2. Distinct, yet developed by a natural 
process. 

3. Created originally and transmitted. 

4. Created in each individual. 

5. Continuously created. 

References. — Same as above. 

D. God. — Self-existent and eternal. Imma- 
nent in nature, and continually active 
" Of him, and through him, and to him 
are all things." (Rom xl. 36.) "By 
whom are all things." (1 Cor. viii. 6.) 
"By him and for him." (Col. i. 16, 17.) 

References. — Bible, Cocker's Theistic 
Conception, works on theism in general. 



46 WHAT? HOW? WHY? WHITHER? 

Key to the Whole. 

i. Science fails to find the essence of 
things. 

2. Philosophy fails to find the ultimate 
principle. 

3. The uncultured human soul solves the 
question by an intuitive sense of its own 
nature. 

4. The theistic hypothesis removes all 
the difficulty except the intrinsic difficulty 
in the idea of God itself. This is not a fatal 
objection, however, since the same may be 
held against inductive hypotheses in gen- 
eral. Gravitation, ether, and nerve current 
are examples. 

Refei'ences. — Same as above ; also Di- 
man's Theistic Argument, Harris' Philo- 
sophical Basis of Theism, Bowne's Philos- 
ophy of Theism. 



48 WHAT? HOW? WHY? WHITHER? 



Wherefore ? 
Final Cause — End in View. 

Method : Philosophical. 

i. Nature rinds no explanation in matter. 

2. Nature finds no ultimate explanation in 
life nor in soul, if it is mortal. 

3. Nature finds partial explanation in the 
soul, if it is immortal. 

4. Nature finds its full explanation in 
God. 

References.— Janet's Final Causes, Lotze's 
Microcosmus, works on philosophy of re- 
ligion. 



50 WHAT? HOW? WHY? WHITHER? 

Whither ? 

Method : Philosophical 

i. Material — The present order must 
come to an end : (a) Because of the radia- 
tion of heat ; (#) Because of the dissipation 
of energy. 

2 Vital — While life seems capable of in- 
definite continuance, it must cease with the 
present order of things. 

3. Spiritual — Not being material, spirit- 
ual things may survive the wreck of worlds ; 
the soul is immortal. 

4. God — Eternal ; present, past, and fut- 
ure one. Time belongs to material things • 
began with material motion, and will end 
with it. 

References. — Plato's Immortality of the 
Soul, Alger's Critical History of the Doc- 
trine of Future State, Cobbe's Hopes of 
the Human Race, Fiske's Destiny of Man. 



52 WHAT? HOW? WHY? WHITHER? 

Conclusion. — The what is explained in 
the how, the how in the why, and the why 
in the whither. Science leads to philoso- 
phy, philosophy to God. 

BOOKS. 

Ordinary text-books on the various subjects : 

Sir William Thomson's Lectures. 

Helmholtz's Popular Science Lectures. 

WheweH's History of the Inductive Sciences. 

Du Bois Raymond's Seven Riddles of the World. 

Balfour Stewart's Conservation of Energy. 

Meyer's Modern Theories of Chemistry. 

Huxley's Lay Sermons. 

Tait's Recent Advances in Physical Science. 

Darwin's Origin of Species and Descent of Man. 

Wallace's Darwinism. 

Schmidt's Theories of Darwin. 

Maudsley's Body and Mind. 

Bridgewater Treatises. 

Romanes' Mental Evolution in Man. 

Stuckenberg's Introduction to the Study of Phil- 
osophy. 

Adams' Continuous Creation. 

Schopenhaur's The World as Will and Represen- 
tation. 



WHAT? HOW? WHY? WHITHER? 53 

Weisman's Heredity. 

Fiske's Cosmic Philosophy. 

Lotze's Microcosmus. 

Ladd's Physiological Psychology. 

Spencer's Philosophy. 

Kant's Critique. 

Hegel's Logic 

Wundt's Logic. 

Goethe's Faust. 

Hartmann's Philosophic des Unbewussten. 

Ueberweg's History of Philosophy. 

Zeller's Die Philosophic der Griechen. 

Locke's Essay on the Understanding. 

Mills' Autobiography. 

Janet's Final Causes. 

Wundt's Aufgabe der Philosophic in der Gegen- 
wart. 

Bowne's Philosophy of Theism. 

Harris' Philosophical Basis of Theism. 

Fiske's Idea of God and Destiny of Man. 

Dimah's Theistic Argument. 

Purinton's v Christian Theism. 

Miiller's Natural Religion. 

Le Conte's Evolution and Religion. 

Wright's Studies in Science and Religion. 

The Philosophy of Religion is discussed in the 
works of Kant, Drobisch, Hegel, Lotze, Hermann, 



54 What? how? why? whither? 

Caird, Schelling, Pfleiderer, Fiske, and many oth- 
ers. 

Guyot's Creation. 

McCosh's Religious Aspect of Evolution. 

Gray's Natural Science and Religion. 

Alger's Critical History of the Doctrine of Future 
State. 

Calderwood's Science and Religion. 

Dawson's Origin of the World. 

Tyndall's Floating Matter of the Air. 

Biichner's Kraft and Staff. 

Haeckels' History of Creation. 

Bastian's Origin of Life. 



